The Legacy of Theodor Grentrup Paul B. Steffen

heodor Grentrup of the Society of the Divine Word in Nepi-Sutri, where he used the opportunity to acquire a solid T(SVD) planted seeds of twentieth-century Catholic mis- knowledge of the Italian language. He returned to St. Gabriel’s sionary research and cultivated them with so much passion and to teach philosophy but was also assigned as a substitute profes- intellectual engagement that we continue to enjoy the fruits of sor of canon law. Canon law would become his specialty and the his work. His contributions to missionary research were invalu- centerpiece of his scholarly work, with a particular focus on mis- able, in particular as in his lectures and publications he argued sion law and sociology.4 In 1909 he gave up teaching philosophy strongly for the rights of missions, peoples, and minorities. No and until 1920 concentrated on teaching canon law. other Catholic scholar of his time—primarily the two decades Grentrup’s earliest academic article, published in 1913, before the Second World War—was so intensely concerned for appeared in the first Catholic missiological journal, Zeitschrift the cultural rights of minorities and indigenous peoples. für Missionswissenschaft (Journal of missiology), which Joseph On October 9, 1893, Theodor Grentrup entered the mother- Schmidlin began in 1911. His article focused on the definition of house of the Divine Word Missionaries in Steyl, a small village mission, which Grentrup understood theologically as systematic near Venlo, in the Netherlands. The record he filled in that day activity carried out with the aim of spreading the church of notes, “I was born on May 25, 1878, in Ahlen, in the parish of Christ among pagans and those who do not believe in Christ. Neuahlen in the diocese of Münster. I went to a primary school Citing canon law, he asserted, “In terms of ecclesiastical law, in Ahlen, where I received the sacrament of Holy Communion mission countries are those where the ecclesial hierarchy has on April 4, 1891, administered by Fr. Grabe, the assistant parish not yet been established.”5 This article “prompted a discus- priest.” His parents came from families of Westphalian weavers. sion that lasted for years,” remarked the mission historian Grentrup was the oldest of seven children. After attending pri- Johannes Kraus. Grentrup’s contribution to that debate, Kraus mary school until age twelve, he transferred to the Latin school notes, was not only fifteen further essays in the same journal in his hometown, where for the next three and a half years his but also a large number of essays, some written in response to studies included Latin, French, and Greek.1 specific current political circumstances, in publications ranging from the Archiv für katholisches Kirchenrecht and Theologie und Early Years in the SVD Glaube to the Ostdeutschen Pastoralblatt and Christ Unterwegs, not to mention his work for the Berlin diocesan magazine and Academic life in the SVD motherhouse in Steyl was full of excit- his contributions to the journal for homiletics Haec loquere et ing challenges for the young Grentrup, who demonstrated both exhortare. He would also make significant contributions to the intellectual passion and a natural ability to learn. In 1896 he encyclopedia of the Görres Society, the Lexikon für Theologie und transferred to St. Gabriel’s mission house in Maria Enzersdorf, Kirche (both to its earlier edition of 1930 and its later edition, near Vienna, Austria, where he studied philosophy and natural which began to appear in 1957), the American Encyclopedia (article sciences for three semesters under the prefect of students, Wilhelm entitled “Negro Education”), the British Encyclopedia (“Racial Gier, who later became superior general of the SVD and played Problems”), and the Catholic Encyclopedia for Japan, which was a significant role for Grentrup for many years to come.2 When, edited by the Jesuits.6 at age twenty, Grentrup began his novitiate (spiritual formation After dealing with the issue of marriage between white and year) as a Divine Word Missionary, Gier was novice master. Gier colored people in the colonies in a number of articles,7 Grentrup recorded, “The novice Grentrup showed outstanding intellectual in 1914 produced his first book, on the same subject. In Die Ras- gifts and was a model of unpretentiousness and modesty.”3 senmischehen in den deutschen Kolonien (Racially mixed marriages Grentrup professed his final vows on October 20, 1901, and was in the German colonies), he pleaded with pedagogical wisdom ordained an SVD missionary priest in February 1902. for support for such couples. From 1916 to 1918 he taught four semesters of mission law, which he developed using the critical Teacher and Scholar issues of his first publications. Paul Michalke, a fellow member of the SVD, commented on the development of Grentrup’s Grentrup’s intellectual gifts caught the eye of his superiors, and career: “He specialized in mission law. From there he ventured to immediately after his ordination he became a faculty member international law and colonial law. After the end of World War I, at St. Gabriel’s, beginning his teaching career as a lecturer in his scholarly works focused on the rights of minorities and their philosophy. Two years later he was given the chance to study in spiritual and cultural needs.”8 Rome at the Angelicum and at Gregorian University; in only two In 1920 the Fifth General Chapter of the SVD elected Wilhelm semesters he earned his doctorate in canon law at the Angelicum. Gier as superior general and Theodor Grentrup as one of the four In 1905–6 he was on loan as a lecturer to the diocesan seminary general councilors. At age forty-two Grentrup was the youngest member of the general leadership team of his mission society. Paul B. Steffen, S.V.D., worked in Papua New Guinea, Gier introduced a new arrangement that made each councilor beginning in 1984. In 1992 he received a doctorate in responsible for certain missions and areas; Grentrup was assigned missiology at the Gregorian University in Rome and the position of secretary for studies and charged with care for from 1993 taught missiological courses in Papua New the society’s missions in Indonesia, Papua New Guinea, and Guinea, Germany, and the Philippines. He has been a Japan. Apparently unsatisfied with his work and experiences on lecturer on the missiological faculty of the Pontifical the General Council, in 1924 he resigned and moved to Berlin in Urbaniana University in Rome since 2002. order to pursue his academic research.9 —[email protected] In 1925 Grentrup’s paper on mission law “Jus Missionarium”

228 International Bulletin of Missionary Research, Vol. 37, No. 4 was printed in Steyl. After a preliminary discussion of concepts German communities in Czechoslovakia, Carpathian Ruthenia and sources and a shorter first part about rights and duties (today part of Slovakia and Ukraine), Poland, the Baltic states, and related to the proclamation of the faith, Grentrup dealt in great South Tyrol contributed to his 1928 work Die kirchliche Rechtslage detail with the legal position of missions in relation to civil and der deutschen Minderheiten katholischer Konfession in Europa (The international law in specific countries.10 When Gier presented ecclesiastical law of the German Catholic Christian minorities in this work to Pope Pius XI in an audience on April 6, 1925, the Europe). His educational journey of 1927 to the Banat Swabians pope sent his greetings to Grentrup and commented, “It is very in Romania and the ethnic Germans in Serbia’s Vojvodina was good that this has become a topic of a scientific presentation.”11 financed by the foreign ministry in Berlin. Before 1939 he jour- Joseph Schmidlin called this study “a compilation, exemplary neyed with similar purpose to Brazil, Argentina, and Paraguay.18 and exhaustive in its own right, marking essential progress in Unfortunately, the records of his foreign travels fell victim to the this new field and dealing courageously with the problems posed devastation in Berlin in 1945, during which the convent of the therein.”12 Only the first volume of this extensive three-volume Grey Sisters, where Grentrup lived, was destroyed. project appeared; according to one account the second volume In his lectures at the Hochschule für Politik (Academy for was lost after being left on a Berlin subway politics) in Berlin, Grentrup treated in par- train, and the changing political context ticular the relationship between the church dampened Grentrup’s desire to return to and education. In 1929 he received a second the project.13 In 1928 a book by Grentrup teaching assignment: Catholic missiology on mission law was published in German at the Oriental Seminar at the University under the title Die Missionsfreiheit nach of Berlin. He lost the first teaching position den Bestimmungen des geltenden Völkerrecht in 1933, immediately after the takeover (Freedom of missions according to the pro- by the National Socialists; he retained his visions of the applicable law of nations).14 second lecturing post until 1938. Having One reviewer noted that although this work been removed from his position at the in part repeated material already published University of Berlin, Grentrup was free in Jus Missionarium, it was particularly valu- to carry out field research in China. In able for all practitioners of mission for its 1927 he had given a lecture on the recent explanation of the contemporary context challenges to mission work in China. and its discussion of the implications of That lecture had been published and was recent treaties with their new understand- translated into Dutch and English,19 but ing of freedom of religion according to his intensive study of the legal situation international law.15 and problems faced by Catholic missions Another notable scholarly contribution and the Catholic Church in China enabled by Grentrup was his article “Die Stellung him, in 1933, to publish a revised and des Kirchenrechts zur nationalen Eigenart well-documented article in the American und zum Gebrauch der Muttersprache in Ecclesiastical Review that developed and der Seelsorge” (The status of canon law in updated the topic.20 relation to national character and to the Theodor Grentrup, ca. 1924 In his obituary of Grentrup, Johannes use of the vernacular in pastoral care), Beckmann notes Grentrup’s much- which appeared in 1926 in the yearbook of the Reichsverband decreased output under the Nazis after 1933.21 In 1936 Grentrup für die katholischen Auslandsdeutschen (German federation of published an article entitled “Rassenmischung und Rassenmisch- Catholic expatriates).16 Initially, his book Nationale Minderheiten ehe” (The mixing of the races and racially mixed marriages) in und katholisches Kirchenrecht was to have been produced in the Schönere Zukunft. He concluded that marriages between Euro- publishing house of the SVD in Steyl. When the publishing peans and Africans can have a harmonious outcome if they are manager demanded a number of changes, Grentrup resisted, accompanied by a good intellectual and spiritual environment, arguing as follows: which would have a positive influence on the self-formation of mixed raced people. His position was immediately attacked by The SVD cannot free itself from facing these questions, which, Eugen Fischer, an academic who supported official Nazi ideol- at the deepest level, are connected to a principal concern of all ogy.22 Although Grentrup’s subject was so often German minori- missionary activity, that is, the issue: What is our relationship to ties, it was their status as minorities, not as Germans, that was foreign nations, to their mores and customs, their culture and the core of his interest.23 language? Personally, I have been led to this field through my studies in mission law. Everywhere we struggle for a clear posi- tion regarding the intellectual goods that other individuals and Mission Theology and Missionary Law whole nations consider valuable. The egoism of individuals and whole races, which appreciates and values what they possess According to Grentrup, “The Propagation of the Faith is a cat- and at most marvels at that which the stranger values without egorical imperative for the Church. Nor has this anything to do ever falling on their knees before it, is one of the most terrible with fanatical agitation, or with hierarchical ambitions.” The enemies of peace in small and in great matters.17 roots of this dynamic are found in the Gospel itself:

Grentrup undertook a number of extensive expeditions to By a necessity of its being, the Gospel of Christ must labor until better familiarize himself with the situation of ethnic German it completes its course round the world, until it permeates all communities, for he wished to base his writing not only on older mankind. The protectors and representatives of the Gospel are or contemporary literature by other authors but also on his own no more than the instruments of this striving, this ceaseless urge. studies and experiences of the local situation. His travels to ethnic To engage in missionary work is an elementary moral duty of

October 2013 229 the Church. The word of Saint Paul, “For woe unto me if I preach Grentrup’s eightieth birthday, Uta Creutz noted, “Fr. Theodor not the Gospel,” is no mere rhetorical phrase. It is the expression, Grentrup never lost courage. He always remained modest in his pregnant with a sense of high responsibility, of an apostolic soul. demands and just in his judgment. Unperturbed, he persevered Paul feels himself animated by a higher power and he realizes in his destroyed Fatherland, in the besieged, conquered, and that he will be lost if he does not answer the call completely. burning Berlin that suffered severe hunger. He did not complain What Paul voiced for himself applies to every apostle and to 26 every successor in the apostolic office down to the present. but prayed, sought counsel, consoled, and helped.” The duty of propagating the Faith is unmistakably clear for Grentrup’s academic interests continued to center on mission the Church.24 law, canon law, and international law, with a special concern for linguistic, cultural, and religious minorities. After World War Forty-two years later, in article 14 of the apostolic exhorta- II, while still living as chaplain of the Grey Sisters in Berlin and tion Evangelii nuntiandi (1975), Pope Paul VI spoke of the duty continuing his work as author, researcher, and pastor there, he of proclaiming the Good News as expressed by Paul and of turned his attention to German refugees and displaced persons or migrants, looking at their situation from the viewpoint of an expert in ecclesiastical and international law. His last indepen- dent publication was a commentary on the apostolic constitution His response was practical Exsul Familia (1952), in which he addresses issues of migrants and profound and spoke of and refugees.27 But his outlook reached beyond the limits of the the strength of indigenous law; he wrote also as a pastor, with concern for the spiritual life of the affected people. His final work, a completed manuscript Christians. dealing with the history of Christianity in the Baltic countries, remained unpublished. evangelizing as “the grace and vocation proper to the Church, Evaluation of Grentrup’s Academic Contribution her deepest identity,” the very argument Grentrup had put forth in this article from 1933. During the two decades between World War I and World War Grentrup continued by noting the challenges of evangeliza- II, Grentrup’s lectures and publications about linguistic and tion: “There are problems within the Church, from out of which religious minorities were widely acclaimed. His influence has the men and the means of mission work must come forth. And been summarized by Horst Rzepkowski: problems from without, the introduction into and the maintenance in mission lands of the personnel and the material necessities of For the development of Catholic missiology the attempts to missionary endeavor.” His response was practical and profound describe the concept of mission on the basis of ecclesial termi- and spoke of the strength of indigenous Christians. His words, nology were of great importance. For adherents of this trend which give the flavor of his missiological thinking, are worth canonical regulations and documents were the first source for quoting at length: the definition of missionary activities. Grentrup plays a funda- mental role here. For some there is even a Grentrup school of There can be no doubt that nationalism is a living problem in missiology. “Mission according to canon law” was seen as a con- the missionary Church of China. The action of the Holy Father cept that provided a correction and addendum to the School of shows us the direction in which a solution is to be sought. It Münster.28 The actual underpinning of these conceptual limits cannot possibly come by withdrawing all the foreign priests was provided by the Apostolic Constitution “Sapienti Consilio” and bishops at this time. Such an occurrence would be a misfor- [1909] of Pope Pius X (1835–[1903–]1914), which dealt with the tune for Christianity in China. Not only would the penetrative reform of the Roman Curia in 1908. Grentup’s missionary con- force of Christian propaganda among the pagans be dulled, but cept with its relationship to canon law was taken up by a num- the existing Christianity would run the risk of extinction. For ber of missiologists, especially those dealing with mission law. the flock would be without the required number of shepherds. One of them was the Belgian canon lawyer and founder of more The missions in China will, for a long time to come, need the recent mission law Georg Vromant (1879–1966).29 help of outsiders. But the Chinese element must be given a pro- gressively larger part in the administration of church matters. The Swiss missiologist Johannes Beckmann also considered Prudent foresight demands that the young Church of China be Grentrup one of the pioneers of missiology, noting in particular given a Chinese backbone, one strong enough to withstand the possible attacks of an exaggerated nationalism. . . . that in the years between 1913 and the start of World War II, But, it may be asked, do the Chinese really possess the intel- Grentrup became one of the keenest collaborators of the Zeitschrift lectual, moral and personal capabilities required of spiritual für Missionswissenschaft. leaders? Do not their phlegmatic, conservative-passive natures Grentrup’s individual case studies about mission law that lack the energy indispensable for mission labor? We shall hold to succeeded his first publications of 1914 were followed by the the belief that a people which has produced important philoso- first volume of Jus Missionum. Beckmann wrote that this founda- phers, artists, statesmen, generals, bank directors, etc. can also tional text of Catholic mission law, “written in an easily flowing give Christianity prudent and energetic leaders.25 Latin . . . can be regarded as a cornerstone of the new Catholic science of missiology.” He continued, “It is neither judicial nor War Years and Postwar Refugee Apostolate casuistic, but primarily judicial-historical,” noting that the work continued along lines established by mission theoreticians and Theodor Grentrup survived the war in Berlin, where he served colonial lawyers of the sixteenth and seventeenth centuries.30 as chaplain to the Sisters of St. Elizabeth of Neisse, known as the Addressing Grentrup’s lifelong work, Fritz Bornemann records Grey Sisters. The building in which they lived was hit by three that “Fr. Grentrup lived his research” and was always focused firebombs and five grenades. Writing in 1958 in celebration of on people and their legal protection.31

230 International Bulletin of Missionary Research, Vol. 37, No. 4 The Person and the Pastor (Hope and trust) (Würzburg, 1948) and Liebe und Gemeinschaft (Love and community) (Würzburg, 1949).36 Kraus, a friend and In the early years of his priesthood in St. Gabriel’s, Grentrup fellow member of the SVD, described Grentrup’s human and devoted himself to the neighboring parish in Neu-Mödling; pedagogical qualities: “His lectures remained memorable, say later, when he was transferred to Berlin, he offered regular ser- his listeners. He was always thoroughly prepared and sometimes vices on Sundays. “Grentrup was not only in Neu-Mödling on used light irony, often humor, but never became unpleasant or Saturdays and Sundays, but also during the week. Pastoral care hurtful. In his printed legacy you will never find a harsh word, meant for him the activity of the church and the involvement in even when he discusses polemical topics.”37 social work for the many families of workers who lived there.”32 Death took the quill from the hands of the indefatigable A list of Grentrup’s articles as of spring 1937 featured sixty titles, Theodor Grentrup after he had exhausted himself physically. among them twenty-four articles in the Berlin diocesan newspaper Although some of his works have lost their topical and historical from the years 1934 to 1937. Most of these writings are closely related to his area of specialization, but we find also meditations for the feast of the Assumption of Mary and for the feast of the Epiphany.33 His dedication to the vernacular in sermons, religious He turned his attention instruction, prayer, and confession was also very much appreci- to German refugees and ated. Writing of Grentrup’s pastoral work, which lay close to his heart, Beckmann adds, “When the war and postwar suffering displaced persons or afflicted the country, Grentrup was a most sought-after and migrants. most helpful pastor. The focus of his care was now the millions of refugees, and in their service he exhausted himself.”34 Kraus comments, “Meanwhile Fr. Grentrup had definitely not become importance because of the catastrophes of the years from 1939 a mere detached lawyer and historian; ultimately all his efforts to 1945, we can still apply to him words of the imprisoned mis- aimed at pastoral care.”35 sionary Paul, “I did not run in vain or labor in vain” (Phil. 2:16). Grentrup was very sensitive to what the nineteenth-century Theodor Grentrup died, aged eighty-nine, on October 11, 1967, German Catholic theologian Alban Stolz termed “moods of the having completed a full and fulfilling life in the service of his soul,” as we can read from his pamphlets Hoffen und Vertrauen fellow human beings.

Selected Bibliography

Works by Theodor Grentrup 1955 Die Apostolische Konstitution “Exsul Familia” zur Auswanderer- 1913 “Die Definition des Missionsbegriffes.” Zeitschrift für und Flüchtlingsfrage, mit Text, Übersetzung, Kommentar von Dr. Missionswissenschaft 3:265–74. Theodor Grentrup. Munich: Verlag Christ Unterwegs. 1914 Die Rassenmischehen in den deutschen Kolonien. Schriftenreihe der Görres-Gesellschaft: Sektion für Rechts- und Sozialwissenschaften. Works about Theodor Grentrup Paderborn: F. Schöningh. Beckmann, Johannes. “P. Theodor Grentrup S.V.D. (1878–1967).” Neue 1925 Jus missionarium, quod in formam compendi redactum scripsit. Vol. Zeitschrift für Missionswissenschaft 24 (1968): 202–3. 1. Steyl: Missionsdruckerei. Bornemann, Fritz. “P. Th. Grentrup. Generalrat, 1920–1924.” In Späte 1926 “Die Stellung des Kirchenrechts zur nationalen Eigenart und Nachlese, vier Aufsätze, 62–87. Analecta SVD 48. Rome: Collegium zum Gebrauch der Muttersprache in der Seelsorge.” Jahrbuch Verbi Divini, 1979. des Reichsverbandes für die katholischen Auslandsdeutschen, 68–78. Kraus, Johann. “P. Theodor Grentrup SVD. †11. Oktober 1967.” Zeitschrift Münster: Aschendorff. fur Missionswissenschaft und Religionswissenschaft 52 (1968): 127–28. 1927 Die missionarischen Probleme Chinas im Lichte seiner neuesten Rzepkowski, Horst. “Grentrup, Theodor.” In Lexikon der Mission: Entwicklung. Kaldenkirchen: Missionsdruckerei. Geschichte, Theologie, Ethnologie, 179–80. Graz: Styria, 1992. 1927 Nationale Minderheiten und katholische Kirche. Quellen und Studien Steffen, Paul. “Ein Pionier der katholischen Missionswissenschaft, zum Nationalitätenrecht 1. Breslau: Ferdinand Hirt. Theodor Grentrup (1878–1967). Kirchen-, Missions- und 1928 Die Missionsfreiheit nach den Bestimmungen des geltenden Völkerrechtler.” In Mission und Prophetie in Zeiten der Interkulturalität. Völkerrechts. Beiträge zum ausländischen öffentlichen Recht und Festschrift zum hundertjährigen Bestehen des Internationalen Instituts Völkerrecht 5. Berlin: Walter de Gruyter. für missionswissenschaftliche Forschungen, 1911–2011, ed. Mariano 1928 Die kirchliche Rechtslage der deutschen Minderheiten katholischer Delgado and Michael Sievernich, 481–89. Zeitschrift fur Konfession in Europa: eine Materialensammlung. Berlin: Deutsche Missionswissenschaft und Religionswissenschaft Sonderband Rundschau. 95. St. Ottilien: EOS, 2011. 1932 Religion und Muttersprache. Münster: Aschendorff. 1933 “The Missionary Problems of China: In the Light of Their Most Recent Development.” Ecclesiastical Review 88:351–68.

Notes 1. Generalate Archives of the Society of the Divine Word (Societas Wilhelm Gier war ein Meister des religiösen Wortes,” Jahrbuch des Verbi Divini), Rome, Section Founder’s Archive, Nationale 111987, Kreises Euskirchen (1983): 19–25; “Gier, Wilhelm, SVD (1867–1951),” no. 30a: Theodor Grentrup; this and all subsequent translations from in Biographisch-Bibliographisches Kirchenlexikon 32 (2011): 509–13. German into English are by Paul B. Steffen. 3. Cited in Fritz Bornemann, “P. Th. Grentrup. Generalrat, 1920–1924,” 2. See Paul B. Steffen, “Er lebte für die Weltkirche: Pater Wilhelm in Späte Nachlese. Vier Aufsätze, Analecta SVD 48 (Rome: Collegium Gier SVD (1867–1951),” Steyl Korrespondenz 10 (October 1, 1982): Verbi Divini, 1979), 62. 1–4; “‘Mein beständiges Verlangen einst Missionar zu werden.’ 4. Johannes Beckmann, “Drei verdiente Pioniere der Missionswis-

October 2013 231 senschaft: P. Theodor Grentrup S.V.D. (1878–1967)—P. G. B. Tragella to Fischer, Grentrup’s article appeared in Vienna in the Catholic P.I.M.E (1885–1968)—P. Anton Freitag S.V.D. (1882–1968),” Neue journal Schönere Zukunft 11, no. 47 (August 23, 1936). He does not Zeitschrift für Missionswissenschaft 24 (1968): 202–6. give the page numbers. Founded in 1925 by the Catholic journalist 5. Theodor Grentrup, “Die Definition des Missionsbegriffes,” Zeitschrift and author Joseph Eberle, Schönere Zukunft experienced impound- für Missionswissenschaft 3 (1913): 273. ment of some issues in Germany beginning in 1935. In 1941 it was 6. Johann Kraus, “P. Theodor Grentrup SVD. †11. Oktober 1967,” the first large Catholic journal to be banned by the Nazi government Zeitschrift fur Missionswissenschaft und Religionswissenschaft 52 in Austria, and Eberle himself was sent to a concentration camp for (1968): 127. six months. 7. See, for example, “Die Rassenmischehen in den deutschen Kolonien 23. See Paul Steffen, “Ein Pionier der katholischen Missionswissen- und das kanonische Recht,” Archiv für katholisches Kirchenrecht 94 schaft. Theodor Grentrup (1878–1967). Kirchen-, Missions- und (1914): 3–34; and “Rassenmischehe und Kirche,” Zeitschrift für Mis- Völkerrechtler,” in Mission und Prophetie in Zeiten der Interkulturalität. sionswissenschaft 4 (1914): 107–13. Festschrift zum hundertjährigen Bestehen des Internationalen Instituts 8. Paul Michalke, “Die Philosophie und ihre Lehrer in der Geschichte für missionswissenschaftliche Forschungen, 1911–2011, ed. Mariano St. Gabriels,” Verbum SVD 39 (1998): 201. Delgado and Michael Sievernich, Zeitschrift fur Missionswissen- 9. According to Fritz Bornemann, Grentrup was one of the most capable schaft und Religionswissenschaft Sonderband 95 (St. Ottilien: EOS, members of the general administration and resigned not because of 2011), 484. the draw of his academic interests but because he was unsatisfied 24. Grentrup, “Missionary Problems of China,” 351–52. with his work in the generalate; see Fritz Bornemann, P. Wilhelm 25. Ibid., 360. Gier, 1867–1951. Dritter Generalsuperior SVD, 1920–1932, Analecta 26. Bornemann, “P. Theodor Grentrup,” 82, citing from Uta Creutz, SVD 50 (Rome: Collegium Verbi Divini, 1980), 271. “P. Dr. Theodor Grentrup. Ein Leben im Dienste von Glauben,” 10. This summary draws on Beckmann, “Drei verdiente Pioniere der Christ Unterwegs. Monatszeitschrift für Vertriebene und Auswanderer, Missionswissenschaft,” 202. Deutsche im Ausland 12 (May 1958): 1–3. 11. Fritz Bornemann et al., A History of Our Society, Analecta SVD 54 27. Theodor Grentrup, Die Apostolische Konstitution “Exsul Familia” zur (Rome: Collegium Verbi Divini, 1981), 24. Auswanderer- und Flüchtlingsfrage, mit Text, Übersetzung, Kommentar 12. [Josef] Schmidlin, “Katholisches Missionrecht,” Zeitschrift fur Mis- (Munich: Verlag Christ Unterwegs, 1955). sionswissenschaft 17 (1927): 257, as quoted by Kraus, “P. Theodor 28. The so-called school of Münster and the school of Louvain presented Grentrup SVD,” 127. Vatican II with two competing theories of Catholic missiology. Lou- 13. Beckmann, “Drei verdiente Pioniere der Missionswissenschaft,” 203. vain insisted on “implantatio ecclesia” (founding of churches) as the 14. Theodor Grentrup, Die Missionsfreiheit nach den Bestimmungen des first aim of mission, but the school of Münster insisted that “annuntio geltenden Völkerrechts, Beiträge zum ausländischen öffentlichen Recht evangelii” (preaching the Gospel) had primacy. Ad Gentes solved the und Völkerrecht 5 (Berlin: W. de Gruyter, 1928). conflict by mentioning both as equally important: “The special end of 15. Max Bierbaum, review of Die Missionsfreiheit nach den Bestimmungen this missionary activity is the evangelization and the implanting of the des geltenden Völkerrechts, by Theodor Grentrup, Zeitschrift fur Mis- Church among peoples or groups in which it has not yet taken root.” sionswissenschaft und Religionswissenschaft 18 (1928): 380–81. See Karl Müller, Mission Theology: An Introduction (Nettetal: Steyler, 16. Theodor Grentrup, “Die Stellung des Kirchenrechts zur nationalen 1987), 78. Also see the comments of Pope Benedict XVI, “Visit to the Eigenart und zum Gebrauch der Muttersprache in der Seelsorge,” ‘Ad Gentes’ House of the Verbite Missionaries,” Nemi, Italy, July 9, Jahrbuch des Reichsverbandes für die katholischen Auslandsdeutschen 2012, www.vatican.va/holy_father/benedict_xvi/speeches/2012 (1926): 68–78. /july/documents/hf_ben-xvi_spe_20120709_nemi_en.html. 17. Cited in Bornemann, “P. Th. Grentrup,” 80. 29. Horst Rzepkowski, “Grentrup, Theodor,” in Lexikon der Mission: 18. Kraus, “P. Theodor Grentrup SVD,” 128. Geschichte, Theologie, Ethnologie (Graz: Styria, 1992), 179–80. 19. Theodor Grentrup, Die missionarischen Probleme Chinas im Lichte seiner 30. Beckmann, “Drei verdiente Pioniere der Missionswissenschaft,” 203. neuesten Entwicklung (Kaldenkirchen: Missionsdruckerei, 1927). 31. Bornemann, “P. Th. Grentrup,” 81. 20. Theodor Grentrup, “The Missionary Problems of China: In the Light 32. Ibid., 63. of Their Most Recent Development,” Ecclesiastical Review 88 (1933): 33. Bornemann, Späte Nachlese, vier Aufsätze, 87n60. 351–68. 34. Beckmann, “Drei verdiente Pioniere der Missionswissenschaft,” 203. 21. Beckmann, “Drei verdiente Pioniere der Missionswissenschaft,” 203. 35. Kraus, “P. Theodor Grentrup SVD,” 128. 22. Eugen Fischer, “Zur Frage ‘Rassenmischehe’ in den Kolonien. Eine 36. Ibid. Richtigstellung,” Volk und Rasse 11, no. 11 (1936): 460–61. According 37. Ibid.

232 International Bulletin of Missionary Research, Vol. 37, No. 4